often to my minde and rehearsing them being most certayne that he woul not haue me in-grate and vnmindefull of his giftes CHAPTER 8. Of the third degree of Loue. LOVE c. Now although I haue shewed the first degree or steppe of my loue which is to loue my Lord and Master and neuer to offend him and also the second which is to performe and put in practise all his commandements yet doe I not content my selfe herewith in regarde my loue is so great to him but that I adde yet a third degree or steppe to his loue which is to doe all those thinges that I knowe are pleasing to him or whatsoeuer I can imagine he would I should doe DE. How knowe you that you doe those thinges that please him LOVE c. There be two thinges whereby I may knowe that easely which are if I loue that which he loueth and likewise hate what is hatefull to him Concerning the first which is to loue what he loueth I loue his Sonne the most beautifull sweete and noble of all that euer were and most like his Father and so obedient to him as neuer was or shall be Sonne more obedient to a Father Whome the Father loueth euen as himselfe because he is more like to him then euer Sonne vvas to a Father And so greate is the loue and vnion which is betweene them that they two be but one of one will like power and the selfe same knoweledge Who although they be distinct in persons yet are they both one in essence For this Sonne the Father hath made a garment with the handes of his goodnes like to that which Sheepheardes doe weare which the Sonne hauing put on departed out of the priuy Chamber of his princely Father and yet for euer remayneth with him And thus he liueth here in this Monastery and conuerseth with vs. For otherwise we could not behold him Moreouer when his Father would send him ouer all the world cladde with this garment a little traueling scrippe he entred also into this desert to seeke out his sheepe that were wandered and strayed And as hee trauailed through this desert the Father permitted that he should be killed of wolues and deuoured of dogs and would giue him no helpe although he could but would haue him endure a most cruell death by these wolues more painefull to him then euer any sffered being his flesh most tender in that he weas the Son of a King All this did our Lord of his exceeding loue towardes vs that all we that dwell and abide in his house might know and trie his charity and thereby might loue him againe considering that first he loued vs so greatly that he spared not his one only Son but deliuered him to die for the loue he bare to vs al. Whilest the Loue of God was relating this discourse Desire being wholy wounded to the hart could not refraine from vehement weeping But the Loue of God going on with his discourse said farther And although God the Father hath suffered his Son to be killed yet notwithstanding he loueth him so exceedingly that by his great omnipotency he soone raysed him from death much more beautifull and gloriously triumphing bringing with him the sheep which he came to seeke others being left in this wildernesse that they might be fedde and become fat with the knowledge of him he hauing a perpetual and watchfull care ouer them So at length returning againe to his Princely Father he sitteth nowe on his right hand speaking and making intercession for vs al being ouercome with to great a loue towardes vs. For I am of this opinion that except we were spared for his sake long since had we beene driuen cleane out of this Monasterie so wicked and miserable we are and so negligently and sloathfully wee serue him wholy forgette him and contemne him and so little care and remembrance we haue of him But the Omnipotēt father loueth this Son so greatly that in my opinion nothing can be more acceptable to him in this world then that we should loue this his Sonne with him For which cause I endeuour labour to loue him to do those thinges which I thinke pleasing to him DE. What is it that you can doe acceptable to him LOVE c In remembring and speaking of his most holy life his paines laboures his most bitter death and Passion his holy commandements and as neare as I can conformity my self according to his manners For who soeuer my Lord Master seeth most carefully to imitate the life of his Son him doth he most loue and holde deare to him And for this cause was it his holy will and pleasure that he should come liue here amongst vs that by that meanes he might teach vs how we should liue who before liued no better then bruite beasts Therefore hath our ord set him before our eyes as a mirrour or looking glasse that euery one may knowe whether he doe or omit what his pleasure is and may see and behold in the life of his Sonne as in a glasse whether his works be good or badde Neither is there any thing in all the world by which we may more trulie come to the knowledge thereof And yet besides this there is one thing more which my Lord and M. loueth that is my Boy called the loue of our Neighbour whome he esteemeth so much and holdeth so deare that whatsoeuer we doe to him be it good or bad he taketh as if it were done to himselfe DE. How doe you loue this Boy LOVE c. Euen as my selfe And first I perswade my selfe that he is better then I am and although I execute a higher place yet in all thinges that are agreeable to vertue I obey him I farther am carefull that by no meanes I afflict him or giue him occasion of sorrowe but shewe all loue and kindnesse to him that I can I neuer haue sinister conceite of him but rather excuse him all that I may I neuer call him by anie name of disgrace I most willingly dissemble and hide his naturall defectes and imperfections In distreste and aduersitie I lament and bewaile him In his absence I detract him not neither suffer others to doe if I may hinder it I wish and desire that my Lord and Master be better beloued of him then of my selfe and that it would please God to make him as good or better then I my selfe am I enuie him nothing either for corporall or spirituall giftes bestowed on him by God or for any thing which he enjoyeth in this world but rejoyce in his prosperity and lament in his aduersity Farther I thinke him to be the Angell of God and my selfe to be vnworthy to be his seruant This doe I for that I knowe him to be beloued of my Master Also I loue those thinges vvhich appertaine to our societie towardes which I carry a very great zeale in regarde that they appertaine to the worshippe honour of
DESIDERIVS A MOST GODLY RELIGIOVS AND delectable Dialogue teaching the true and ready way by which we may attayne to the perfect Loue of God FIRST WRITTEN IN SPAnish and since translated by diuers persons into the Italian French Dutch and Latin tongue and now lastly into the English Imprinted at ROANE by the permission of Superiours Anno 1604. A MOST GODLY RELIGIOVS and delectable Dialogue teaching the true and ready way by which we may attayne to the perfect loue of God CHAPTER 1. Desire goeth on Pilgrimage THere liued sometimes in a vast and solitarie desert a holy Religious Father whose chiefest care and daylie exercise was with fasting watching and praying continually to serue God This holy Father was moued on a time with a zealous and hartie desire to finde out the true ready way if possibly he cold to true wisdome and the loue of God Therefore he resolued with himselfe to trauaile ouer the whole world if happely he could finde a Master able to instruct and direct him herein With this resolution he departed from his Cell and then first beganne his determined journey Now after this holy Father whome we will call Desiderius or Desire had measured the desert with a long and wearisome trauaile he first encountred a reuerende old sheepheard who fedde his flocke in a pleasant greene meddow beautified with variety of sweet smelling flowers with the sight of whome being greatly comforted hauing long trauailed yet mette with no man he saluted him in manner following My louing Brother now thanked be God who hath directed me to meete you here To whome the sheepheard returned answere I likewise am gladde of this our meeting tel me what seeke you in this solitary desert I seeke quoth Desire a certayne Knight who as I vnderstand is trauailed this way CHAPTER 2. He instructeth Prelates and spirituall Pastors THis Pilgrim this Pastor thus mette togither Desire attentiuely noted with admiration the great care and diligence which this good sheepheard vsed towards the flocke committed to his charge first he had in his hand a rodde or wande on his right side there hong a scrippe or bagge on his feete he weare wodden pattens his garment was a long coate on his lefte side at his girdle there hong a little horne and on his right side an other somewhat greater two great dogges followed him on each side and fast by was his homely cottage fensed compassed about with bushes and thornes The sheepheard perseauing how attentiuely Desire beheld and noted him asked of him the cause thereof and if he neuer had seene a sheepheard before DE. Truely Brother I haue oft seene manie but neuer one so well prouided as your selfe wherefore pardon me and if it be nto troublesome to you answeare me to that I shall aske of you SH You shall not be offensiue to me if your demandes be but such as I may answere DE. Wherefore doe you carrie this staffe in your hande SH I meruaile not a little why you aske me that for considering your selfe are a Sheepheard as I am howe can you be ignorant of the vse of it I vse this staffe both for my ayde and stay that going vp and downe with my sheepe I stumble not and fall and also therewith I order and rule my flocke directing them therewith to keepe their right way and prohibiting them to wander and stray but to keepe togither not allowing each one to goe seuerall wayes for if anie one chance to seuer from my flocke or to follow after anie other then my selfe with this staffe enforce him driue him vntill he vnite himselfe againe to his fellowes DE. What doe you carry in this Scrippe that you weare SH Foure thinges A tinder boxe to strike fire wherewith in colde winter I may warme my selfe and dresse such meate as serueth my fellowes and me also bread onyons a box of oyntment and salt whereof especially I oft giue my shepe DE. Why doe you weare wodden pattens on your feete SH To keepe me warme in Winter when it is Frost and Snow for if I should weare more costly or curious they would soone be worne out with much going about DE. What signifieth this long garment that you weare SH This is my habit without which no man would know me to be a sheephearde DE. Whereof is this garment made SH of sheepe skinnes DE. Might it not bee made of Wolues or other beasts skinnes No for my sheepe would easilie finde that by the smell and so woulde presently fly away from me but seeing me cladde in their owne skinnes they loue and followe me continually DE. What haue you in the horne that hangeth on your left side SH An oyntment wherewith I dresse my sheepe that be infected with the scabbe DE. What in the bigger that hangeth on the right side SH A marking stone whereby I know them from other mens sheepe DE. For what vse doe you keepe these dogges SH They barke in the night and keep away the wolues whereby both my sheepe be in more safety and I my selfe take my rest more quietly DE. Why are you so carefull ouer this your charge SH Because I haue a kinde and bountifull Master who hath promised me a great rewarde although I doe it not in regarde of rewarde but rather for the loue I beare to him CHAPTER 3. Of the same Argument DESIRE now grewe into great admiration with him selfe and was greatly pleased hearing that this sheepheard did vndertake this charge for loue and said to him My brother considering you cōuerse for the most part in these pleasant fieldes can you certifie me of a certayne Knight which wandereth solitarily vp and downe alone by reason that being expelled his possession by his owne subjectes he is constrayned to seeke some place of abode where he may rest and settle him selfe SH What is the name of this Knight you enquire after DE. He is called the Loue of God SH I knowe right well the place of his abode And if thou hadst experience to keepe my flocke as I haue and werte euery way sufficient for such a charge I would my selfe bring thee to him that thou mightest not as heretofore wander vp and downe to seeke him hee loueth sheepheardes and willingly conuerseth with them And although he be a noble and renowmed knight yet is he notwithstāding the soune of a sheepheard But perceauing thee to be a man of a weake and tender constitution and vnfitte of thy selfe to vndertake the charge of my flocke not able to follow them though this solitarie desert I thinke it meete thou shouldest assay an other journey DE. What other journey doe you aduise me to take SH First must you passe through this solitarie desert and not farre hence shall you finde a faire and stately Monasterie this Monasterie is inhabited only with Virgins of whome you shal learne the abode of this Knight for such is the curtesie affabilitie and honest carriage of him that willingly he
with great contentment And being guided out of this Monastery by the forenamed Steward who tolde him he had now seene al the virgins of this Monastery he asked if there were no other thing to bee seene ST If thou shalt well obserue what thou hast here heard and seene and shalt with thy best endeuour seeke to put them in execution thou art sufficiently furnished to finde out the Loue of God But yet before thou depart hence I will shew thee a tree that groweth in our gardē Desire beholding this goodly tree beganne much to admire it and the rather because it carried two sorts of fruit and said to the Steward DE. What kinde of fruit is this ST The fruit that groweth on the lower boughes which are pale and of diuers colours is called Distrust of our selues But that which groweth on the toppe of the tree and is of a pleasant red colour is called Trust in God with which fruit all that come hither are to be fedde For except they shall feede vpon this fruit their labour is in vaine and to no ende come they hither DE. Wil it please you to bestowe part thereof on me that I may eate thereof in my journey I am to take STEW I will eate thereof of the fruit of the lower boughes which is Distrust of thy selfe as much as shall be necessary and fill all thy pockets with the fruit of the higher boughes that thou maist eate therof in thy journey this wil serue thee vntil thou come to the house of the Loue of God Now Desire sufficiently satisfied with the fruit of the lowe boughes filled his pockets and bosome with the fruit of the higher boughes and said DE. I beseech you Sister now shew to me the speediest and most ready way to the house of the Loue of God STEW I rejoyce to se thee so furnished and desirous to vndertake the journey to finde the Loue of God Yet not withstāding I feare if thou trauaile alone thou wilt hardly finde out the readiest way therefore wil I giue thee trusty companions of our society who shall doe and guide thee the right way thou art to take DE. Is not Good wil my dogge sufficient for that STEW No truely For although he be very good yet is not he sufficient for such a journey wherein are encountred not only many dangerous wilde beasts hollowe pittes rough wayes bushes bryers but theeues spoylers and robbers and such as seeke to kill and destroy all passengers wherefore it is wisdome not to trust to thy dogge alone DE. For these alleaged reasons I pray you appoint me such cōpanions as you thinke necessary STEW Then take in thy company our Porter the Feare of our Lord who is a worthy and excellent man whose company if thou wilt not forgoe take likewise with thee his daughter Bashfulnes whome to be sure to keepe take an herbe with thee called Humble casting downe of thy eyes And yet farther take with thee an other companion called Simplicitie And now Desire goe on thy way being garded with Gods blessing But yet marke well this one lesson although thou chaunce to loose the Feare of God or Simplicitie Yet be sure to keepe warely thy dogge about thee for he will serue to finde them againe And see that thou giue him of the fruit in thy pocket to eate of And when thou art gone hence keepe the way which leadeth on the left hand where thou shalt finde a path which is a nearer way then others which will bring the directly to the house of Charitie wherein dwelleth the Loue of God DE. What is the name of that path that if I happe to misse my way I may aske it of other STEW It is called Patience which is the ready and nearest way to the house of Humilitie and Charitie †THE SECOND PART CHAPTER 1. Of Patience DESIRE being now well refreshed with the aboue named fruites and accompanied with Good will his dogge and the Feare of God the Porter on the one side and with Simplicity on the other side hauing also his pockets filled with the fruit of Confidence in God departed chearefull out of the house of Humility willingly vndertoke the way of Patience Which although he were told to be short pleasant Yet found he it rough had and vnpleasant by reason of many brables bushes which made him cōplaine say to Simplicitie DE. O good God how hard and difficult a way is this contrary to that I thought it to be SIMP Let not that seeme strange to thee Desire for therefore is it called the way of Patience which if it were not sharpe full of difficulties it should not be calloed and knowne by that name neither should the house to which it leadeth be held in so great esteeme if the way were playne and easie and passible for all people But as it is none passe it but those that be throughly exercised And hast thou not heard the old prouerbe That no good thing can be obteyned without labour and paine or pleasant but first by tasting the sower wherefore hauing now vndertaken and entred the way thou must of necessity endure the hardnes comforted with this that it will not long continue For whosoeuer will seeke to take the fish must be contented to wette his foote And coldest thou imagine that a thing so pretious as the Loue of God cold be obteyned without labour and payne Remember the saying of Seneca the Philosopher A thing of worth cannot be bought for a trifle For with great labours wee atchiue great matters And thou art deceaued Desire if thou thinke to get so rich a treasure with no labour neither wouldst thou make any great accompt of the Loue of God if thou coldest finde him without any trauaile Goe to therefore coragiously and feare not labour considering that after it thou shalt rest and bee comforted vvith the Loue of God and thou wilt esteeme the greatlier of him and loue him better for the more payne thou endurest in finding him out the greater will be thy joy and contentement after And if thou fortune to be weary in the way eate of the fruit which thou hast called Confidence of God and thou shalt finde thy selfe to be strengthned againe But if thou wilt not feele the weariesomes of thy journey do as trauailers do that passe ouer the paine with singing as they goe Desire some what cōforted with this direction of Simplicitie said DE. How can we sing being accompaned with this reuerend and graue old Father SIMP It is his custome to shewe himselfe graue in gesture and apparell but otherwise he is sociable and pleasant in conuersation for he is the brother of the Loue of God singeth sweetly especially when he heareth vs sing not for wantonnes and leuity but to cheare vp our spirits and comfort our selues being weary in our journey DE. How shall I sing that haue no voyce SIMP Thou canst not lacke voyce that art a voyce
to collect himselfe and to turne to God Now when this herbe To thinke is watered with the water called to See Wee must then adde to these holy Purposes a certayne powder that is called Strict garde of our eyes For this is most necessary These three Purposes doe not only purge and make cleane my soule from all worldly affares from al selfe-will and from all spot and stayne but besides that I may with greater zeale serue my Lord God procure me great purity of hart ridde me of all priuate affection and loue and joyne and vnite me wholly to my Lord God and Sauiour And to these three Purposes I haue reduced all my other spirituall exercises as well those which are appertayning to Humility as such as are agreable to al other vertues because I knowe perfection to consist in them And suffer not thy selfe to bee perswaded that in vayne I yeeld obedience to these three Virgins for I finde their fauour and goodnes great towardes me who plentifully bestow on me all kinde of goodnes The one of them called Pouerty hath lately bestowed on me a ritch ornament DE. I desire to see it where doe you keepe it LOVE c. I keepe it in two places in my hart and in my chamber And it is so great and of so high estimation that I could not possibly keepe it in my hart vntill I banished and vtterly excluded thence all worldly loue affection and desire neyther could it possibly be conteyned in my chamber vntill I had cast thence all superfluous thinges reseruing only the Crucifix and some few other bookes DE. What is the name of this ornament It is called Nothing at all and it is the especiall and chiefest treasure of Pouerty who is the richest Lady of all the world and who possesseth so much treasure as here selfe doth desire CHAPTER 6. Of the office of the Loue of God and of prayer in the same degree IN this foresaid office of Loue which is to doe that which my Lord and Master commaundeth and my duety bindeth me to I must vse a certaine condition or circumstance which is that if at any time according to my office and place I am set in as being attendant in his chamber I come vnto him either to doe him seruice or to craue something of him or else to to speake to him I endeuour to shew and present my selfe with as great purity and humility of hart as I can For by how much cleaner in hart I present my selfe to him by so much more clearnesse I see and beholde him And I accustome to craue the fellowshippe of my Brother the Feare of God that he with an Aunte of mine called Reuerence woulde goe also with me De. What is the reason you take Reuerence with you LOVE c. I weigh and consider with my selfe who I am and who my Lord and Master is I think vpon his most sacred Majesty who of right and desart ought to be reuerenced and feared as one most worthy of all honour and loue Father I vse to contemplate how al the blessed soules fall prostrate before him adore him and praise him and that by admiring and praysing his so great and excellent goodnes and Majesty they be rauished and in a sort transformed into God himselfe Yet farther I am wont to consider how my hart thought wil purpose or intent is laide open before him and how he seeth and knoweth my secrets better then my selfe Also how according to the pleasure of his diuine holy will he is able to doe alter establish and abolish all things and how life and death being and not being the saluation or damnation of the whole world is in his hands I farther meditate with my selfe how he is wholy and all good the chiefest highest purest goodnes it self which contēplating rightly I oft tremble in hart feare almost faint especially beholding my self so wicked so vile so abhominable and so filthy a sinner to presume to speake to a Lord of so great Majestie that he will admit me to come to him speake with him and eate with him as though I were vnited in great friendshippe with him Often doe I vse this or like speech to him What neede hast thou O my Lord and Master that such sinners as my selfe should present themselues before thee Is it seemely O my Lord that such vnworthy persons should presume to serue or attend on thee where is the honor and reuerence that is due to thy Princely Majesty DE. What answere do you receaue againe from him LOV. I cannot certaynely tell thee sauing that he makes me weepe for joy and sayeth Care not thou much for that let not this thing trouble thee consdering thou hast not of thy selfe procured this place nor intruded into it but art called to it and chosen by mee My selfe best knoweth why I haue placed thee in it Let thy only care be diligently to discharge thy office and with thy vttermost power to performe what thy duety bindeth thee to in the place thou art appointed and then take thou care for no other matter DE. What say you to him when you come before him accompanied with your associates Humility Feare and Reuerence LOVE c. First I dispatch those prayers and diuine seruice which this order of life my vowe and profession binde me to and that not sadly or vnwillingly or only for necessity but with as great attention deuotion diligence willingnes chearefulnes reuerence as I can And although I be bounde of necessity to such prayers Yet chaunge I may necessity into a redy will and most joyfully performe what I am bound to doe Then that I may craue something of him and may moue him to graunt it me I endeuour with all my power to prayse and laude him and cease not to honour him assuring my selfe that that is acceptable to him And in praysing him I desire his miraculous workes which he hath done pleasing and delighting my selfe in remembring them and exercise my selfe in telling his mighty power high wisdome and exceeding goodnes And farther I rehearce the great grace large bounties which he bestoweth on his souldiers and seruants honouring exalting him for the same Neither passe I in silence his exceeding great mercy which he euer hath and still doth shew towardes his enemies and am much amased at his gentlenesse and clemencie That not only he doth not reuenge himself on them but besides bestoweth great rewardes vppon them Besides I render great thankes to him for the great goodnes which is in himselfe and recyte and number his vertues and renowne his beauty wisdome exceeding goodnes praysing him for them and rejoycing and triumphing that he is so exceeding great and good And this doe I often knowing sufficiently his will herein and not doubting but that it is acceptable to him and that it is his pleasure that man should be conuersant with himselfe that is with God and conferre with him of pleasant